Psalm 136 (135):5Meaning & Commentary from the Church Fathers

To emphasize this point, the prophet stresses in every line, ‘for an age is His mercy.’ It is remarkable that, after creating it and bestowing it upon us from the very start, He did not take it away from us even when humanity broke the commandment. What He granted before sin entered the world, He allowed us to retain and enjoy even after the fall into sin, and He did not hinder us from using it thereafter. Furthermore, He did not create the heavens alone, but also additional realms, indicating from the outset that He would not abandon us on earth but would ultimately usher us there. If He had no intention of moving us there, what would be the purpose of creating heaven? He does not require this creation for Himself, as He lacks any need; yet He has prepared dwelling places for us from the earth. This is why the prophet, recognizing this truth, states in every verse: ‘His mercy endures forever,’ in awe of His compassion.

This mercy does not stem from the fact that they will suffer endlessly, requiring His compassion indefinitely; instead, it arises from the blessedness bestowed upon the wretched, which transforms their misery into joy and has no conclusion. Our justification from injustice, wholeness from brokenness, resurrection from death, immortality from mortality, and happiness from sorrow are all due to His mercy. What we will become is eternal, affirming that His mercy is everlasting. Therefore, let us give thanks to the Lord; in doing so, we will not receive temporary blessings because His mercy lasts forever, signifying that the goodness He provides us will be everlasting.

Next, we see the call to, "Give thanks to the God of gods," for His mercy endures forever (Psalm 135:2). "Give thanks to the Lord of lords," for His mercy is everlasting (Psalm 134:3). We may wonder who these "gods" and "lords" are to whom the true God is considered God and Lord. Indeed, another Psalm refers to men as “gods.” The Lord references this in the Gospel, stating, "Is it not written in your law, you are gods?" (John 10:34). This does not imply that they are all virtuous; rather, it was God’s word that designated them as such. If they were entirely righteous, such a distinction would be unnecessary. He mentions judging among the gods, and poses the query, "How long will you judge unjustly?" This applies not to all but rather to some, illustrating His differentiation among the gods.

A further question arises: if humans addressed by the Lord's word are called gods, can angels also bear this title, especially since the greatest reward promised to righteous beings parallels that of angels? While it is difficult to find instances in Scripture where angels are referred to as gods, it is noted that the Lord God is said to be more fearsome than all gods. This assertion is clarified by stating that the idols of the nations are demons, further revealing that what the gentiles worship as gods are mere artifacts, devoid of actual power, akin to demons inhabiting statues. These idols may have eyes but cannot see, and thus, lack the capacity for fear, as they are devoid of any sense. How then could it be declared that the Lord is "more terrible than all gods," unless we consider that what is deemed an idol is essentially a representation of demons that can indeed be frightened? As the Apostle points out, "We know that an idol is nothing" (1 Corinthians 8:4), referring to its meaningless nature. However, lest one assume there is nothing alive and sentient involved in pagan sacrifices, it is added, "What the gentiles offer, they offer to demons, not to God; I do not want you to be participants with demons" (1 Corinthians 10:20). Therefore, should we not find in divine Scripture that angels are referred to as gods, it seems more fitting to refer to them as angels, a term in Latin meaning 'messengers,' so that by their role, and not their essence, it becomes clear that they direct us to worship the true God they proclaim.

In conclusion, the Apostle summarizes: "Though there are those who are called gods, whether in heaven or on earth, as there are many gods and many lords, yet for us there is one God, the Father, from whom are all things, and we for Him; and one Lord Jesus Christ, through whom are all things, and we through Him" (1 Corinthians 8:5-6). Let us, therefore, express our gratitude to the God of gods and Lord of lords for His enduring mercy, who alone performs miracles (Psalm 134:4). Each verse concludes with the affirmation, "For His mercy endures forever,” which should also guide our understanding at the beginning of each verse. This profound notion is evident in the Greek, and the Latin might have reflected this more clearly had translators emphasized the act of giving thanks. They could have stated, "To Him who performs wonders." In instances like τῷ ποιήσαντι, it should have been understood as an invitation to give thanks to Him who does such things. Misinterpretations can arise when one thinks these creations—the heavens, the earth, the stars—were made out of His mercy, whereas they stand as manifestations of His goodness; He created all things good (Genesis 1:31). It is, rather, through His mercy that we are cleansed from our sins and liberated from eternal despair.

Thus, the Psalm invites us to glorify the God of gods, the Lord of lords, who alone accomplishes wondrous deeds; give thanks to Him for wisely creating the heavens, for spreading the earth over the waters, and for also forming the great luminaries. The reasons for our praise are reiterated at the end of each verse, "For His mercy endures forever."

What does it signify, then, when it states, "who alone does great wonders"? Is it not because He performs remarkable deeds through both angels and people? Some astonishing works are uniquely His, as illustrated in the Psalms: "Who by His wisdom made the heavens" (Psalm 135:5), "Who spread the earth over the waters" (Psalm 135:6), and "Who alone made the great lights" (Psalm 135:7). This is why the text emphasizes "alone" in this verse, as the subsequent miracles are attributed to His actions through humanity. He specifies these luminaries: the sun to govern the day (Psalm 134:8), the moon and stars to govern the night (Psalm 135:9), then moves on to recount miracles performed by angels and men: "Who struck Egypt and their firstborn" (Psalm 135:10), and so on.

The entirety of creation is evident as a sovereign act of God alone, highlighting key aspects like the heavens and the earth, encouraging contemplation of the whole. Just as there are visible heavens, visible through the luminaries, so too are we prompted to recognize the vast expanse of creation initiated by God.

Whether the phrase "He who created the heavens in understanding" means that God created the heavens through His wisdom or through the Word is open to interpretation. If the implication is that God, in His wisdom, created the heavens, why specify it for the heavens alone? Perhaps it is to denote that while all was indeed created by wisdom, it is particularly highlighted so it need not be mentioned again.

Despite the apparent complexity, it remains true that creation stems from one divine being; this affirms the view that the Trinity is one God rather than three.

Additionally, who established the earth above the waters poses an intriguing question, as the earth seems heavier, appearing as if it is not supported by water but rather floats on it. To harmonize with these Scriptural assertions, one could interpret that the earth, inhabited by mankind and teeming with life, is situated above the waters as it rises above the very waters enveloping it. For instance, a coastal city may not be said to stand on the sea like a ship or cave but instead is described as being situated above it.

Moreover, if these words carry a deeper meaning relevant to us, God, in His wisdom, forged the heavens, symbolizing His saints—spiritual beings granted not just faith but also comprehension of divine things. Those who grasp but faith, still residing 'under the heavens,' can be termed as 'earth.' Their steadfast adherence to faith, reflected in their baptism, supports the notion that the earth is above the waters.

It is also relevant to note that regarding our Lord Jesus Christ, “in Him are hidden all the treasures of wisdom and knowledge” (Colossians 2:3); wisdom and knowledge are distinct yet complement each other. This distinction is particularly evident in the words of Job, who characterizes wisdom as the knowledge and love of the unchanging God. Wisdom encapsulates this understanding and reverence for the divine, potentially referenced in the Greek term θεοσ-βεια, conveying reverence for God. Departing from evil—the concept characterized as knowledge—entails caution and vigilance amid a corrupted world (Philippians 2:15), allowing each individual striving for righteousness to avoid the shadows of wickedness, marked by the light of divine gifts.

"Who rescued Israel from their midst" (Psalm 134:11) indicates how He delivered His holy and loyal followers from the wicked. With great power and might (Psalm 135:12), what could be mightier than that which remains revealed to those, "To whom has the arm of the Lord been unveiled?" (Isaiah 53:1). He divided the Red Sea (Psalm 134:13) so that the baptism would signify life for some and death for others, leading Israel through and thereby regenerating His people through the water of rebirth. He overthrew Pharaoh and his forces within the sea (Psalm 135:15), swiftly eradicating sin and guilt for His people through baptism. As He guides His people through the desolation of this world, He protects us from perishing in it (Psalm 134:16).

He has vanquished formidable kings (Psalm 135:17) and executed renowned rulers (Psalm 135:18) even as He quells the malevolent powers of darkness. Sechon, king of the Amorites (Psalm 134:19), depicts a leader symbolizing bitterness, while Og, king of Bashan (Psalm 135:20), signifies confusion. What else does the adversary gather but chaos? "He has granted their land as a heritage" (Psalm 135:21), bestowing upon the offspring of Abraham (that is, Christ) the belongings once occupied by the devil. "Who remembers us in our lowliness" (Psalm 134:23) and "redeems us from our enemies" (Psalm 135:24) through the sacrifice of His only Son.

He provides sustenance to all creation (Psalm 135:25), nourishing not just Israelites, but all humankind, as Jesus proclaimed, "My flesh is truly food." "Give thanks to the God of heaven" (Psalm 134:26). “Give thanks to the Lord of lords” (Psalm 135:27). The phrase "God of heaven" here reiterates the earlier expression "God of gods," as it emphasizes His lordship. In addition, we are reminded there is but one God and one Lord Jesus Christ, through whom are all things and we through Him (1 Corinthians 8:5-6), through whom we acknowledge the everlasting nature of His mercy.

If His desire was not to elevate us there, then why would He have brought forth the heavens according to His purpose? He lacks any need for this creation, yet with the intention of bringing those on earth to that realm, He has prepared places for their dwelling.

This illustrates the first act of God's craftsmanship, as noted in the initial chapter of Genesis, where it affirms: ‘In the beginning God created the heavens and the earth.’ Thus, God, in His wisdom and understanding, created the heavens without effort, being free from worry, and in no need of time, instruments, or helpers.